Vert 14,15. the Epzftle to the Romans. S r L. This : in that Paul appealeth to the Scriptures, we learn ; that they bean all- fuffìcient judge to determine all controverfies inreligion,as they bea perfect canon,both of faith & manners. T 1 at. Butthe Scriptures are dumb, and a Judge ought to fpeak? S I L. The Scripture faith to Mofes, and therefore fpeaketh,and;therefore fit torbe a judge ;.tor if a mans teftament be of force (as if himfelf were alive to fpeak)to decide all controverfies which arife among his children,ought we not much more to yeeld fo much force to theTeflament ofGod,fpeaking therein to his children ? T I M. What profit to be made of this point ? S I L. It refutes the Papifts, who fet up the Church,or a general councel, or the Bifhop of ¡tome, teaching judicially ex Cathedra, to be a competent :judge, refitting the Scripture and the Spirit of God fpeakingtherein, for unfufhcient. Secondly, in all things queftionable or doubtful, we mutt reti and fatisfie our (elves with the fentence and teftimony of the Scripture,without all contradi- &ion and cavilling. T 1M. How loth the Apofite fit this tefli- moray to his purpofe ? S I L. Some fetch the fill} occafion of Gods (peaking theft words to Mofes, from the a& of God in pardoning cer- tain ofthem which committed Idola- try with other.As if God fhould have Paid to him,Mofes, itbelongeth not to thee to know why force were punifhed and not others ; For I will have mercy on whom I mill have mercy, ere. But indeed many things go between this a& of God, and the words of the Text ; allo thus Faulsanfwerwould not 'agree to this objeaion : But the true occafion is this : upon Mofes requeft to fee Gods glory, it was promifed him that he fhould fee his back - parts, whereof thefe words give a reafon why God wil thew this favour to him, and to none other ; For brill have mercy on whom I wig have mercy, &c. Now this the Apotile thus fits to his purpofe ; for where the equity and caufe iscommon,there from a fingular example may be gathered a general do &rine, as here feting no good comes unto any man but by Gods mercy, therefore ele &ion is no leffe to be afcribed thereunto,then Godsrevea- ling himfelf co Mofes fo familiarly. T r M, What is here mcitnt by [mercy and compagon ?] S I L. Mercy in theHebrew , comes froma word which lignifies pity or free favour ; and Companion, from a word which lignifies to l2Vve,with fuch tender affe &ion as mothers do their children. T I tvt. What may the often repeating of theft words [mercy and compa; /ion] teach us! S I L. Firff,that Gods mercy is moti free and not due unto us,as if he should fay. In that I Thew mercy, I finde no caufe but in my mercy, and not in any mans goodnetle or merit. Secondly, that it is arbitrary, proceeding meerly from his own good will, and not de- l pending upon any mans goodnefle,[up- on whom he will,&c.] Thirdly,t hat Gods mercy is unchangeable and moti con - fiant, as in Pilate fpeech, Job. 19. 22. What I have written, I have written; that is, I will not change my writing. So this fpeech, I pity whom I pity, is thus much : I will not break offthe courfe of my mercy towards my childe, lam Jehovah, I change not. Fourthly, that Gods mercy is unmeafurable and infi- nite, reaching it felfnot to force one, but to many and manifold good things; as if he fhoul d fay, To whom I (hew mercy in decree, I will thew mercy in a& ; on whom I will have companion in eletting thent,l will have compaffion in juftifying, fanaifying,and glorify- ing: thus Paraus,Junius,Liranus,do col- ie&. Hence is God in Scripture termed the Father Of mercies, God ofcompafli- on,rich in mercy.See Pfal.103.01. And is faid to give grace upon grace, Joh. t . 16. Al fo fee Rom .8. 30. T 1 M. What is the ufethat we are to make of the properties of Gods mercy ? S I L. First, it gives comfort to con - fciences aftli &ed with their fins, in as much'as we know that God will not deal with us after oúr iniquities, but after 345
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